By Ronald Srigley
Nobel Prize winner Albert Camus' contributions to political and cultural research make him probably the most vital writers of the 20 th century. Camus' writing has been seriously researched and analyzed in academia, with many students focusing on the formal tri-part constitution he adhered to in his later paintings: the cycle that divided his books into phases of the absurd, uprising, and love. but different points of Camus' work—his preoccupation with modernity and its organization with Christianity, his fixations on Greek concept and classical imagery—have been mostly ignored via serious examine. those matters of Camus' have lengthy deserved severe research, and Ronald D. Srigley ultimately will pay them due consciousness in Albert Camus' Critique of Modernity.
The effortless, chronological readings of Camus' cycles understand them as uncomplicated advancement—the absurd is undesirable, uprising is healthier, and love is better of all. but the trouble with that point of view, Srigley argues, is that it ignores the relationships among the cycles. because the cycles growth, faraway from denoting development, they describe stories that develop darker and extra violent.
Albert Camus' Critique of Modernity additionally ventures into new interpretations of seminal works—The fantasy of Sisyphus, The Rebel, and The Fall—that light up Camus' critique of Christianity and modernity and his go back to the Greeks. The booklet explores how these texts relate to the cyclical constitution of Camus' works and examines the restrictions of the venture of the cycles as Camus initially conceived it.
Albert Camus' Critique of Modernity provides the decisive imaginative and prescient of that final venture: to critique Christianity, modernity, and the connection among them and likewise to revive the Greek knowledge that have been eclipsed by way of either traditions. unlike a lot present scholarship, which translates Camus' issues as sleek or maybe postmodern, Srigley contends that Camus' ambition ran within the other way of history—that his vital objective was once to articulate the subjects of the ancients, highlighting Greek anthropology and political philosophy.
This booklet follows the trajectory of Camus' paintings, interpreting the constitution and content material of Camus' writing via a brand new lens. This overview of Camus, in its special approach and point of view, opens up new avenues of study concerning the accomplishments of this admired thinker and invigorates Camus stories. A completely sourced textual content, Albert Camus' Critique of Modernity makes a precious source for research of existentialism, modernity, and sleek political idea.
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Additional resources for Albert Camus' Critique of Modernity
During this thematisation, the perception continues being conscious of its object, the chair, but it undergoes a certain modification. It is turned into a psychical (quasi) object, and is experienced as being owned or had by an ego’ (1999: 141). While Sartre does recognize that ‘it is difficult to explain the upsurge ex nihilo of the reflective consciousness’ (BN: 173), he is clear that the modification that brings consciousness to reflectivity does not emanate from, nor is it caused by, something external to consciousness; reflection arises from ‘an intrastructural modification which the for-itself realises in itself’ (BN: 175).
It is for the for-itself as such that the for-itself lays claim to being-in-itself’ (BN: 114). Consciousness wants to become something determinate and fixed, while at the same time remaining absolutely free. Only by synthesizing with being-in-itself will consciousness be absolutely free to choose its existence, while at the same time escaping the contingency and nothingness that this absolute freedom entails. Only then will consciousness be able to freely and absolutely choose its existence, while at the same time being secure in its being (Levy, 2002: 94).
But while consciousness can escape from impure reflection, it can never completely overcome the temptation of impure reflection. Indeed, while Sartre holds that consciousness must constantly battle against the self-objectification of impure reflection, he seems to think 20 Realizing Freedom: Hegel, Sartre, and the Alienation of Human Being that the ‘chips are stacked against’ pure reflection (NE: 11). While consciousness must choose whether to reflectively understand itself authentically by reflectively understanding itself to be ontologically nothing or reflectively understand itself inauthentically by reflectively understanding itself to be ontologically something, consciousness’s pre-reflective ontological desire to be something means the identity thinking of inauthentic, impure reflection is ‘stronger’ or more ‘natural’ than authentic, pure reflection.